Casteism in India

Definition:-

A caste is a combined social system of endogamy, culture, social class, and political power. Caste should not be confused with class, in that members of a caste are deemed to be alike in function or culture, whereas not all members of a defined class may be so alike.

1. Introduction:-

Although Indian society is often now associated with the word "caste", it was first used by the Portuguese to describe inherited class status in their own European society. English caste is

from Latin castus "pure, cut off, segregated", and the participle of carere "to cut off". Application to Hindu social groups originates in the 17th century, via Portuguese casta "breed, race, caste".

India's constitution outlawed castes in 1950, but millions are still treated as outcastes. By Staff Writer

The roots of the Hindu caste system were already in place between 1000 and 1500 B.C., when the Aryans settled in the Indus River valley. The Rig Veda, a sacred text from the period, describes the four main castes (Varna’s) in traditional Hindu society: Brahmins, the class of priests and teachers; kshatriyas, the warrior class, who were the rulers and soldiers; vaishyas, the commercial class of artisans, traders, and cultivators; and shudras, the servant and peasant class. The Portuguese coined the word "caste" in the 16th century to refer to these four groups. To Hindus, however, the concept of caste has a narrower and more precise meaning, referring to the smaller subgroups defined by subtle distinctions of birth, intermarriage, and occupation. The four main castes comprise more than 2,000 sub castes. Beneath these castes is a fifth population group—those without any caste, literally, outcastes. This includes the people traditionally known as "untouchables." The Indian constitution of 1950 made "untouchability" illegal. Today these people call themselves dalits ("oppressed"). Also in this fifth group are the "tribal’s," the 50 million Indians who live in tribal communities that predate the Aryan and Dravidian civilizations. They are members of the "backward" classes.Caste is a religious and social institution of the Hindu peoples, who comprise about 80 percent of India's population. The rest of India is Muslim, Christian, Sikh, Buddhist, or Jain. Caste is such a deep-rooted and pervasive concept, however, that it has influenced Muslims, Christians, and Sikhs. For example, there are separate churches for dalit and non-dalit Christians. Even the tribals, who are not a part of Hindu society, have started observing "untouchability" towarddalits—who themselves have a caste hierarchy. The caste system was adopted in a positive manner to divide the people to perform their duty in a better way and a healthy society was formed. But now the caste system has become a symbol of evil for society. Man being a social animal, caste was created by people for betterment of society. The caste system is a hierarchal process. There were mainly four types of castes in society, namely, Brahmin, Khyatriya, Vaishya and Sudra. These four categories were formed on the basis of their work in the early days. Like priests who had the knowledge of Vedas, Upanishads, and Bhagawats etc were considered Brahmins. Those who worked for the defence of the state and kingdom were known as Khyatriya. Those who served the people by way of business were categorised as Vaishya. And those who served all these three upper class/caste were called Sudras or the lower caste. Sudras were treated as untouchables from then to now. They are doing the same kind of work today also; nothing has changed for them. The superior people, the Brahmins, enjoyed a lot of facilities and after them came the Khyatriyas and then Vaishyas. But these opportunities were not applicable for Sudras.Today this tradition has a negative impact on the people. A big fish created problems for other small fishes inside the pond/river. This is appropriate for the lower caste people. They are living under the upper caste people. The untouchables are not enjoying facilities like better education, medical treatment, social status etc.No doubt the government had taken many steps for their betterment. But the percentage of success is very

low. We have so many examples of lower caste people who made history but still we are unable to change ourselves.

1.1. Objectives :-

To Study in detail about the Caste System in India. To Study about the Social, Economic Dimensions and Public Policy Interventions of Indian Caste

System. To discuss in detail the present scenario of Caste System in modern India. To Study the effects of Casteism on the Society.

1.2. Scope of Casteism :-

While caste is viewed as a social phenomenon, the incidence of poverty could well be the highest among the lower castes. Public policy should take note of the social and economic dimensions of poverty.

By K.KANAGASABAPATHY. Part time consultant at Reserve Bank of India

Director at EPW Research Foundation. Economic and Political Weekly Research Foundation

The decennial census in India is the most vital source of information on population and its characteristics in terms of sex, age groups, economic activity and occupation, literacy, scheduled castes and scheduled tribes, language, religion, and a host of other demographic features. A controversy has erupted over the coverage of ‘caste' in the 2011 census, after a long gap of seven decades. Both the Constitution and the political process after Independence was committed to the uplift and empowerment of backward classes; in these circumstances, census information on caste should be viewed to formulate and implement public policy in a transparent

manner.

SOCIAL DIMENSIONS OF CASTE: The Indian psyche — collective and individual — is cast in caste at its deepest, subconscious level. There is no scientific basis for it, but all are affected by it, positively or negatively. Basically rooted in Hinduism, its power is so strong that it has engulfed other religions as well. Like money, caste acquires its functional definition from ‘what it does': It makes a person inferior or superior for no other reason and nobody can get rid of it.

A person is enabled/disabled at birth. One requires an enormous will to overcome its adverse influences. ‘Self respect' and ‘dignity' can help overcome the disability. But this again will depend upon individual will and resistance to collective social pressures. One of the major objectives of Independent India has been to remove the disabilities arising out of this social malady. Caste does not seem to be a static phenomenon, though its basic purpose has been to preserve the status quo. Originating primarily in four groups based on social roles, such as priests, warriors, traders and producers and workers, a there are least about 3,000 castes, divided further into about 25,000 sub castes.

PUBLIC POLICY INTERVENTIONS: Under the Indian Constitution, caste discrimination and the practice of untouchability are prohibited. However, under Article 340, the government is enjoined to appoint commissions to investigate the conditions of socially and educationally backward classes, and make recommendations on steps that should be taken to improve their living conditions.

The First Backward Classes Commission report of 1955, in fact, recommended caste-wise enumeration of the population in the census of 1961 and treatment of “caste as the criteria” to determine backwardness. It had prepared a list of 2,399 backward castes or communities, of which 837 had been classified as the “most backward”. There were also recommendations for various reservation policies. But this report was not accepted, as it was feared that the really needy would be swamped by the multitude and would not receive special attention. The Second Backward Classes commission, using the 1931 census data estimated that 54 per cent of the total population (excluding SCs and STs), belonging to 3,743 different castes and communities were ‘backward'.The critical issue today is more about the ‘most backward classes' or MBCs, for which, based on the Mandal Commission recommendations and court judgments, a set of measures has already been initiated. The Supreme Court upheld the Government's move for initiating 27 per cent OBC quotas in Government-funded institutions, after excluding the creamy layer.

SOCIAL, ECONOMIC DIMENSIONS

How far does the social hierarchy in terms of caste explain the relative economic strengths/weaknesses of related groups? The upper castes traditionally had more access to education and productive resources and wielded economic strength as well.The plight of the scheduled groups is apparently the worst and it explains partly the growing Maoist influence in tribal belts across the country. It is quite possible that the incidence of poverty is highest in the lower rung of the social ladder. Extending the same argument, it is quite plausible to observe that the economic growth benefited the socially empowered groups more and vice versa.The interplay of social and economic dimensions should be captured for effective public interventions. Policymakers are beginning to appreciate the intersection of these domains. The recognition of the creamy layers among the backward classes is one such effort to target support to the really needy among the groups. For effective public policy intervention, this interplay of social and economic factors — such as the incidence of poverty and presence of creamy layers on the one hand and the social dimension of backwardness on the other — would help in targeting the needy more effectively.

2.0. Present Scenario:-

2.1. Caste system in modern India:-

The leaders of independent India decided that India will be democratic, socialist and secular country. According to this policy there is a separation between religion and state. Practicing untouchability or discriminating a person based on his caste is legally forbidden. Along with this law the government allows positive discrimination of the depressed classes of India. The Indians have also become more flexible in their caste system customs. In general the urban people in India are less strict about the caste system than the rural. In cities one can see different caste people mingling with each other, while in some rural areas there is still discrimination based on castes and sometimes also on untouchability. Sometimes in villages or in the cities there are violent clashes which, are connected to caste tensions. Sometimes the high castes strike the lower castes who dare to uplift their status. Sometimes the lower caste get back on the higher castes. In modern India the term caste is used for Jat and also for Varna. The term, caste was used by the British who ruled India until 1947. The British who wanted to rule India efficiently made lists of Indian communities. They used two terms to describe Indian communities. Castes and Tribes. The term caste was used for Jats and also for Varnas. Tribes were those communities who lived deep in jungles, forests and mountains far away from the main population and also communities who were hard to be defined as castes for example communities who made a living from stealing or robbery. These lists, which the British made, were used later on by the Indian governments to create lists of communities who were entitled for positive discrimination.

The castes, which were the elite of the Indian society, were classified as high castes. The other communities were classified as lower castes or lower classes. The lower classes were listed in three categories. The first category is called Scheduled Castes. This category includes in it communities who were untouchables. In modern India, untouchability exists at a very low extent. The untouchables call themselves Dalit, meaning depressed. Until the late 1980s they were called Harijan, meaning children of God. This title was given to them by Mahatma Gandhi who wanted the society to accept untouchables within them. The second category is Scheduled Tribes. This category includes in it those communities who did not accept the caste system and preferred to reside deep in the jungles, forests and mountains of India, away from the main population. The Scheduled Tribes are also called Adivasi, meaning aboriginals. The third category is called sometimes Other Backward Classes or Backward Classes. This category includes in it castes who belong to Sudra Varna and also former untouchables who converted from Hinduism to other religions. This category also includes in it nomads and tribes who made a living from criminal acts. According to the central government policy these three categories are entitled for positive discrimination. Sometimes these three categories are defined together as Backward Classes. 15% of India's population are Scheduled Castes. According to central government policy 15% of the government jobs and 15% of the students admitted to universities must be from Scheduled Castes. For the Scheduled Tribes about 7.5% places are reserved which is their proportion in Indian population. The Other Backwards Classes are about 50% of India's population, but only 27% of government jobs are reserved for them. Along with the central government, the state governments of India also follow a positive discrimination policy. Different states have different figures of communities entitled for positive discrimination based on the population of each state. Different state governments have different lists of communities entitled for positive discrimination. Sometimes a specific community is entitled for rights in a particular state but not in another state of India. In modern India new tensions were created because of these positive discrimination policies. The high caste communities feel discriminated by the government policy to reserve positions for the Backward Classes. In many cases a large number of high caste members compete for a few places reserved for them. While the Backward Classes members do not have to compete at all because of the large number of reserved places for them compared to the candidates. Sometimes in order to fill the quota, candidates from the lower classes are accepted even though they are not suitable. Sometimes some reserved positions remain unmanned because there were few candidates from the lower classes causing more tension between the castes. Between the lower castes there are also tensions over reservation.In the order of priority for a reserved place of the Backward Classes, candidate from the Scheduled castes is preferred over a candidate from the Scheduled Tribes who is preferred over a candidate from the other Backward Classes. As stated earlier Other Backward Classes are about 50% of India's population but only 27% of the Other Backward Classes are entitled for positive discrimination according to central government policy. Some Other Backward Classes communities are organizing politically to be recognized as Backward Classes entitled for positive discrimination.The Scheduled Tribes who are seen as the aborigins of India got ownership and certain rights over Indian land. Many communities in India claim also to be aborigins of India and they are claiming the same rights as the Scheduled Tribes. The caste identity has become a subject of political, social and legal interpretation. Communities who get listed as entitled for positive discrimination do not get out of this list even if their social and political conditions get better. In many cases the legal system is involved to decide if a certain person is entitled for positive discrimination. But with all this positive discrimination policy, most of the communities who were low in the caste hierarchy remain low in the social order even today. And communities who were high in the social hierarchy remain even today high in the social hierarchy. Most of the degrading jobs are even today done by the Dalits, while the Brahmans remain at the top of the hierarchy by being the doctors, engineers and lawyers of India.

2.3. Statistical Data:-

The number of crimes against people belonging to the Scheduled Castes as per records of the National Crime Records Bureau of India, a body of ministry of Home Affairs, went up to 33615, an increase of more than 2 percent from the preceding year. Or the fact that the provisions of the Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act does not get applied even in such ghoulish cases of caste based atrocities as in the killing of a Dalit family in Khairlanji while committing brutal rapes on the women speaks volumes about the seriousness of the efforts of the government.

Evidence from official statistics:-

The official statistic during 1990 to 2000, indicate that a total of two and half lakh (precisely 2,52,370 cases) cases of various crimes were registered countrywide by the Dalits. If we look at the type of crime and atrocities, we get to know that on an average (average for ten year): 553 Murders, 2990 Hurt cases, 919 Rapes, 184 Kidnapping/abduction, 47 Dacoity, 127 Robbery, 456 Arson, 1485 civil right violation under OCR ACT, 6174 atrocities under atrocities Act and 12, 995 other offences were registered every year by the Dalits. During the latest year 2000 the break-up of the atrocities and violence include 473cases of murder, 3139 of grievous hurt, 251 cases of arson and 992 cases of rape, 631 case under PCR ACT, 6350 cases under PA Act and 12149 cases of other offences of the total crimes about 94 percent is accounted by the eleven sample states. Four BIMARU states however accounted bulk of the crimes and atrocities. In fact in 2000 Uttar Pradesh, Rajasthan, and Madhya Pradesh account for about 65 percent of crimes and atrocities against SC in the country, and this is far higher than their in the total SC population in the country which is 65 percent. Southern States: Andhra Pradesh, Karnataka, Tamil Nadu and Kerala are no less good. Gujarat and Maharashtra also accounts for worst cases of crimes reported against Dalits. In all 1,00,891 cases are still pending by the end of the year 2000 in Courts countrywide against Scheduled Castes and Scheduled Tribes. Uttar Pradesh tops the list of pending cases with 74303, followed by Maharashtra (8212), Rajasthan (5836), Orissa (5669), Andhra Pradesh (1845), Tamil Nadu (1810), Karnataka (1794) and Kerala (1768).Conviction rate is very low whereas the acquittal rate is very high.

Survey Results:-

After having presented the magnitude of crime and atrocities based on the official statistic we try to get insight in to the pattern of violence and atrocities based on the field survey which again the Commission have been conducted in eleven states. The range of violence is indeed widespread and indicative of the oppressive character of the caste system. There are also regional variations in the pattern of atrocities.

Andhra Pradesh

The primary survey revealed that these crimes take numerous forms.It include Murder, Rape, Naked Parading of a Dalit woman, Social Boycott, Grievous Hurt, Beating, Attacking of Dalit Bastis, Destruction of Properties, Causing Serious Injuries, Death in Police custody, Encroachment on Dalit lands, Bonded Labour, Forceful Eviction from House- sites, Harassment due to love relationship with Caste Hindu, Suicide due to humiliation & excessive beating by the Police, Beating up for riding a cycle; wearing nice cloths; for sitting in the Bus, Harassment of Dalits Sarpanches and Panchayat members, and Resentment and insult over winning of Dalit. Attempts by the Dalits to assert their self-respect and to break the taboos imposed by the high castes are viewed with hostile suspicion and met with violence of various types. Whenever Dalits have tried to organize

themselves or assert their rights, there has been a backlash from the high caste feudal lords resulting in mass killings, gang rapes and arsoning of Dalit .

Uttar Pradesh

The state of U.P rank first both in term of absolute number of crimes against SC and in term of U.P.’s share of crimes against SC in the total crimes committed against SC in the country. U.P account for almost one third of the total crimes committed against the SC in the country and this ratio was much higher than the U.P. SC population’s share in the total SC population in the country. The SC population in U.P constitute about 17 percent of SC population in the country, but its share in the total crime against SC was about one third (or 30 percent) . In 2000 about 6600 cases of crimes were registered by the dalits with police. These include 302 murders, 761 cases of hurt, 346 rapes, 142 cases of arson, and 2683 cases of atrocities. The high number of cases registered under the atrocities is a grim reminder of the continuing and unabated violence and atrocities against the Scheduled Castes in the state Information from the field study in the form of sample 8 case studies across the villages indicated cases of atrocities related to bonded labour , depriving of government housing scheme ,false cases for theft ,restriction on the use of public roads and discrimination in wage payments.

Madhya Pradesh

The field data revealed various types of atrocities being committed which include, Murder, Attempt to Murder, Rape, Arson, Hurt, Abuse; insult & beating, wrongful confinement & arrests, Attack on Dalit houses and outraging the modesty of Dalit women, Eviction from houses, Forceful driving away from villages, etc. In the recent past the atrocities against Dalits in the state have increased due to various reasons. Among other reasons the decision of the state government to distribute land to the Dalits previously marked as grazing land and state policy to ensure reservation in Panchayats and to ensure participation of Dalits, tribal and women in local governments are most prominent. Opening of avenues for the Dalits, has provoked the high caste to violence.Some of the sample cases provide insight in to the nature and pattern of atrocities against the dalit in M.P.

Bihar

Bihar represents one of the leading states in term of magnitude and intensity of violence on the dalits. Massacres after massacre and endless list yields obnoxious results- the number of Dalits killed are extremely high. The nature of atrocities that are committed on the Dalits vary in forms but there has been a single underlying logic of demeaning them and forcing them into retreat- a passive and submissive existence. They range from a macro level organized violence and repression through formation of Senas (private armies) to the micro level, ban on entering village temple or discriminatory use of ghats (river banks/lake sides) and a forceful implementation of these discriminatory un-written rules by non-Dalit castes. The other quite commonly encountered forms of atrocity have been intentional acts designed to demean the community through challenging the notions of izzat (dignity/respect) that exists in the community. These have been the common theme in all the regions of Bihar. The survey data indicate evidence on atrocities which include Murder/Attempt to Murder, Grievous Hurt, Rape, Arson, Dacoity, Outraging Modesty of Dalit Women, Abuse and Insult, Beating; destruction of houses and also foisting false cases by Police, Violation of democratic rights during elections, etc. as some of the most common forms of crimes against dalit in Bihar.

3.0. Analysis from Castes to Casteism:-

Hindus were originally structured on the basis of occupation or status in society ( varna) and the stage of life one has reached (ashrama), called varnashramadharma made up of: (a) Brahmans/ Brahmins ( priests/ learned); ( b) Kshatriyas/ Rajanyas ( rulers/ warriors); ( c)Vaishyas( agriculturists/ traders); and ( d) Shudras ( manual workers).Such a class system existed later in other societies as well.

Origin:-

Emphasis was laid in the Vedas as well as later in the Ramayana and the Mahabharata on the upper classes, represented by the first two varnas ( Brahmanas/ Brahmins and Kshatriyas). According to the Rig- Veda, as pointed out by the scholar in Philosophy, Dr Narainduth Dabeedass ( Foundation of Hinduism, 2002), the four varnas, forming an integral part of society and being interdependent for everyday living, emerged from the four parts of the body of the Creator ( Bramha) thus - Brahmin ( mouth), Kshatriya ( arms), Vaishya ( stomach) and Shudra ( feet). “Amongst them no class is considered superior or inferior, the thought of one challenging or hating the other does not arise; there is no superiority or inferiority complex” ( Purusha Sukta, Rig Veda: 10.90.12).Dabeedass makes other appropriate quotations, as from ( a) Lord Krishna who reveals in the Bhagavadgita: “ The four- fold order was created by Me according to the divisions of the quality and work. Though I am the Creator, know me to be the changeless non- doer;” ( b) Sage Manu: “ The Brahmin who, not having studied the Vedas, labours elsewhere, becomes a Shudra in that very life along with his descendants.And again a Shudra becomes a Brahmin and a Brahmin a Shudra ( by conduct). The same applies to a born Kshatriya or Vaishya;” ( c) Yudhisthira in the Mahabharata: “ Truth, charity, fortitude, good conduct, gentleness, austerity and compassion – he in whom these are observed is a Brahmin;” and ( d) the Bhagavata: “ One becomes a Brahmin by his deeds and not by his family lineage or birth.Even a Chandala is a Brahmin if he is of pure nature - Satvika Guna.” Though, according to tradition, there are four varnas, Manusmrti ( Manu’s code) mentions 57 jatis ( social ranks inherited by lineage). Then emerged the jati system, often confused with the varna theory. Varna meant ‘ colour’ ( of the skin),’ but is derived from the Sanskrit ‘ Vri’( to choose - in this instance, a vocation according to one’s ability/ skill and natural inclination). Though varna and jati were at fi rst distinct and essentially independent, they have in the course of time become fused, resulting in the caste system.

Reforms

Jainism and Buddhism, two reformist religions par excellence and offshoots of Hinduism, founded by two born Kshatriyas, Mahavira and Buddha, challenged the exaggerated Hindu ritualism. Rejecting caste distinction, they condemned the Brahmins’ supremacy as practised in Hinduism during the Brahmanical period.Later, a number of other reformers questioned and even opposed the rudimentary heritage and the rigidity of caste system as it had developed. Guru Nanak ( 1469- 1539), also of a Kshatriya family, founded Sikhism and, although an adept of the Vedas, pleaded for Hindu- Muslim unity and a caste- free society.During the 19- 20th Centuries, such progressives, Brahmins by birth, as Swaminarayan, Rammohun Roy and Swami Dayananda Saraswati, being vehemently against casteism, promoted socio- religious reforms. Originally Ghanshyam Pandey, Swaminarayan preached against casteism, besides other social evils. Founder of the Brahmo Samaj, Roy condemned the Brahmins’ self- proclaimed exclusive right to the interpretation and monopolistic use of Hindu sacred texts. Likewise, Swami Dayananda, founder of Arya Samaj, decried this exclusive birth right of Brahmins. Afterwards, Mahatma Gandhi, infl uenced by Jainism and Buddhism, decried the rigidity of the caste system as it had evolved. Dr Babasaheb Ambedkar was the fi rst to champion countrywide the cause of the depressed as a member of this class. Forsaking Hinduism, he became a Buddhist during his last days.The other fierce opponents of this social divisive system included Ramanuja, Swami Vivekananda, Rabindranath Tagore, Aurobindo Ghose, Lala Lajpat Rai, Vinobha Bhave, E. V. Ramaswami Periyar, Damodar Savarkar, Chakravarti Rajagopalachari and Vallabhai Patel. Besides Ambedkar, the personal victims who battled against casteism were, among others, such champions as Ravidas, Kabir, Jyoti Phule and Kanshi Ram.Vishwanath Pratap Singh ( 1931- 2008), of royal family, being Raja of Manda, UP, also a poet, administrator, patriot and painter, who had served as Shri Rajiv Gandhi’s Finance Minister and Defence Minister successively before being sacked over the Bofors scandal, showed himself a champion of people of low castes. After the 1989 elections, he implemented as Prime Minister, with the support of the Bharatya Janata Party and his newly created party, a policy favouring these underprivileged. In 1990, he applied the Mandal Report ( 1980), which had been shelved, reserving for them government posts and university seats, but unleashing a violent backlash from others.However, thanks to him, many of the low castes have acceded to higher studies and today occupy top

public posts. More than half of the Indians, classifi ed as backward owing to caste considerations, are benefi ciaries of the State, inronically contributing to the perpetuation of casteism in India.

Caste Groups

The upper castes, as once rigidly acknowledged across India, are as follows according to the (ancient) varna system which many people now tend to ignore: a) Brahmins ( religious and spiritual leaders as well as administrative advisers); b) Kshatriyas ( rulers, administrators and warriors) - also known as Rajputs or Thakurs; c) Bhumiyars - an agricultural group confined to undivided Bihar and eastern UP, whose mothers were originally Kshatriyas and fathers Brahmins; d) Kayasthas ( financial record keepers and later administrative offi cers), generally found in Bihar and UP - with the mother being Vaishya and the father Brahmin or Kshatriya; and e) Baniyas, or Arya Vaishyas/ Vaishyas ( merchants, traders and agriculturists) – a distinct social class, that later evolved in India and whose members are vegetarian, non- alcoholic and religious, forms part traditionally of the Vaishya Varna, but claims to be separate.The Brahmins and the Kshatriyas across India comprise a number of ranks. The Vaishyas s(middle varna and not a caste by itself) is divided into a multitude of castes and subcastes. The divisions within the Shudras too are numerous.

4.0. Interpretation:-

As casteism continues, it furthers the fragmentation of Indian society. In fact, you could say that it has practically killed Vedic society and has brought about the numerous divisions and social quarrels that we now find in India. Even amongst the Hindus alone, there has been fighting along caste, ethnic and sectarian lines for hundreds of years. This is one of the main reasons why the country has been weakened to such a degree that they could not properly defend themselves in a unified way from the genocide under the Muslim invasions and modern fundamentalism. This sort of fragmentation was also a factor that helped force Indians to endure two centuries of British persecutions.   

Casteism today does not help society advance spiritually. In fact, it helps promote contempt and disapproval among the people of different classes and ethnic groups. For this reason, we still see today that when the shudras and Dalits feel like they are disliked by fellow Hindus, they become Muslims or Christians or Buddhists in the attempt to find greater acceptance elsewhere and avoid class distinctions. The result of this has been social disharmony. Otherwise, there would have been no need for parts of India to be divided to create Bangladesh and Pakistan, which have since become nothing more than mortal enemies of India.

Even among other groups, a Jat boy from the Punjab will not marry a Jat girl from Uttar Pradesh. And a Patel from Kutch will look at a Patel from Ahmedabad as foreign. Thus, the problem of caste and ethnicity is making a society that fights like cats and dogs. In reality, casteism is killing Indian culture. It has brought about a series of fragmentations so that even castes are divided into conflicting tribes and families based on birth alone.

5.0. Solution and Conclusion of the Caste Problem:-

5.1. Solution:-

Indian society is cast ridden. The people are divided into a number of religions like Hindus, Muslims, Sikhs, Christians, etc. The Hindus themselves are divided into a number of casts and sub-castes. The Brahmins, the Khastriyas, the Vaishyas and the untouchable (The Shudras) are the four main castes. Each of these castes is further divided into a number of sub-castes.The people of one caste don’t like to mix with others. This division of society into so many religions, castes and sub-castes comes in the way of the unity and integrity of the Indian nation. People vote on the basis of caste and religion and do not take the merits of the candidate into consideration. Democracy itself has become a mockery owing to this evil.

The caste system is a great social evil. From time to time social reformers and thinkers have tried to eradicate this evil, but to no avail. Even Gandhiji could not do much for the eradication of Untouchability. It is a deep-rooted problem which has defied all solutions so far. The problem has persisted largely because of the illiteracy and ignorance of the people. Their ignorance makes the people conservative and superstitious. Hence they do not accept any social change. They want things to continue as they are. Every measure of social reform is strongly opposed and is considered to be an attack on their religion by the religious fanatics. Therefore, if the evil of caste system is to be eradicated every possible effort should be made to educate the people and thus create a strong public opinion against the evil. School text books should be carefully revised. Lessons should be included to teach the students that the caste system is manmade. It was a system for the division of labor devised by our wise forefathers. Originally, man was not born into any cast, his caste was determined by his learning or by the nature of work he did in life. Basically, all human beings are equal, they have the same kind of blood in their veins. The differences of upper and lower are wrong, and entirely the creation of vested interests. The similarities between the different castes should be stressed rather than the differences. In this way would be created awareness against the caste system and its hold upon society would be gradually loosened.The various organs of mass communication should be pressed into service against this evil. The Radio, the TV., the cinema, and the press can play a very useful role in this connection. Talks by eminent scholars, thinkers and social reformers may be arranged from time to time and broadcast over the radio and TV. if the right type of films are shown, the cinema can also serve as a powerful force for the eradication of this social evil.

In short, the key to this problem lies in the creation of a strong public opinion against it. Teachers, scholars, thinkers, and writers should all unite in the nations fight against this chronic and widespread social evil. The caste system persists even after 50 years of independence.

5.2. Conclusion:-

As casteism continues, it furthers the fragmentation of Indian society. In fact, you could say that it has practically killed harmonius society and has brought about the numerous divisions and social quarrels that we now find in India. Even amongst the Hindus alone, there has been fighting along caste, ethnic and sectarian lines for hundreds of years. This is one of the main reasons why the country has been weakened to such a degree that they could not properly defend themselves in a unified way from the invasions and modern fundamentalism. This sort of fragmentation was also a factor that helped force Indians to endure two centuries of British persecutions. Social disharmony, Ethnic intolerance is on the rise in many parts of India. Presently, India's Dalits constitute around 17% of the population. With other minorities, such as tribal peoples, Sikhs and Muslims, minorities in India constitute roughly 85%; the overwhelming majority. To this day, the level of violence against Dalits and other 'lower' Castes is atrocious. Social degradation perpetuated under the Caste system has very few parallels in human history. Such treatment continues to this day. Discrimination is extended to all aspects of life: whether in employment, education, health, land holding, security, and all aspects of women's rights. The psychological effects on 'inferior' Castes constitute gross human rights abuse and a continuing cruelty. A Caste can exist only within a system of Castes. An enclosed unit called a Caste has no meaning if it does not exist in the midst of other enclosed units. The Caste system is one in which doors and windows to other Castes are closed. To open or to break the doors cannot be a decision of just one Caste. It has to be a decision by consensus. The breaking of Caste boundaries involves an exit as well an entrance. Whilst one Caste may make a decision to exit from its boundaries, entering into boundaries held by others requires their consent. When the most socially and politically powerful Castes want to remain enclosed, lower Castes' decisions to break open can have little effect. When higher Castes rules of internal discipline require strict observance of enclosure, revolts by lower Castes can make very little progress. Emancipation lies in destroying Caste enclosure. In other words, making it open. Yet in India, after a few thousand years of enclosure practice, breaking open has proved near impossible, despite many gigantic efforts. The spread of education would bring better awareness among the downtrodden masses and would equip them with the necessary ways and means to seek their emancipation. Besides, education in turn would empower them

to better their economic and social conditions. No other system of human differentiation based on religion has endured for so long a time. Now it’s in our hands to change. Like ‘Obama’ says believe in the change, yes we can do it. Because it’s us who is going to teach the next generation.

6.0. References:-

1. Sukhadeo Thorat and S. Venkatesan Director and Research Associate, Indian Institute of Dalit Studies (IIDS)

2. Google Wikipedia3. Journals on Casteism Published on Business Line.